Devarim: Deserving Israel is Not Enough

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Disclaimer: this article is not intended to reflect any particular political stance on Israeli policy. 

Devarim: Deserving Israel is Not Enough 

Many Jews feel that we are entitled to take possession of the Land of Israel because it was promised to the Avos (i.e. Avraham, Yitzchak, and Yaakov) as an inheritance to their offspring (i.e. us). While this is true, it is only half of the truth. The mere fact that the Land of Israel was promised to the Avos is not, in and of itself, a sufficient reason to justify our conquest of it. There is another consideration which is explicitly stated in the contract made by Hashem when He promised Avraham the Land. 

But let us start with our parashah. Much of Parashas Devarim is a recap of Bnei Yisrael’s journey through the Wilderness. Chapter 1 recounts the first part of the journey, from Sinai until the Sin of the Spies. Chapter 2 skips ahead 39 years to the events that were detailed at end of Sefer Bamidbar, as Bnei Yisrael began their conquest of the nations that lived in and around Israel. Moshe Rabbeinu recalls Hashem’s instructions regarding our interactions with these nations, beginning with the children of Eisav who occupied the land of Seir: 

Hashem said to me, saying … “You shall command the people, saying: ‘You are passing through the boundary of your brothers, the children of Eisav, who dwell in Seir; they will fear you, but you should be very careful. You shall not provoke them, for I shall not give you of their land even the right to set foot, for I have given Mount Seir as an inheritance to the children of Eisav.” (Devarim 2:2-5) 

Next, Moshe recounts a similar set of instructions regarding the Moabites and their land: 

Hashem said to me: “You shall not distress Moav and you shall not provoke war with them, for I shall not give you an inheritance from their land, for the children of Lote have I given Ar as an inheritance.” (ibid. 2:9) 

Likewise, regarding the Ammonites and their land: 

Hashem spoke to me, saying: “This day you shall cross the border of Moav, at Ar, and you shall approach opposite the children of Ammon; you shall not distress them and you shall not provoke them, for I shall not give any of the land of the children of Ammon to you as an inheritance, for to the children of Lote have I given it as an inheritance.” (ibid. 2:17-19) 

Finally Bnei Yisrael reach a people and a land that they are commanded to conquer: 

“Rise up and cross Amon Brook; see! Into your hand have I delivered Sichon, king of Cheshbone, the Amorite, and his land; begin to possess it, and provoke war with him. This day I shall begin to place dread and fear of you on the peoples under the entire heaven, when they hear of your reputation, and they will tremble and be anxious before you.” (ibid. 2:24-25) 

At first glance one might think that Bnei Yisrael were enjoined to conquer Sichon’s land because, unlike the lands of Eisav, Moav, and Ammon, the land of the Amorites had not been apportioned to them as an inheritance, and was therefore “free” for the taking. The Ralbag [1] dispels this notion: 

Our inheritance of the Land [of Israel] requires two conditions: one is the merit of the Jews, and the second is the wickedness of those nations, that their iniquity must be “full,” as we explained regarding the statement: “for the iniquity [2] of the Amorite is not full” (Bereishis 15:16).

The Ralbag is referring to the condition explicitly stated by Hashem in the Bris Bein ha’Besarim (The Covenant Between the Parts) when He promised to Avraham that his descendants would return to inherit the Land of Israel four generations after their sojourn in Egypt: 

And He said to Avram: “Know with certainty that your offspring shall be strangers in a land not their own, and they will serve them, and they will oppress them for four hundred years. But also the nation that they will serve I shall judge, and afterwards they will leave with great wealth. As for you: you shall come to your ancestors in peace; you shall be buried in a good old age. And the fourth generation shall return here, for the iniquity of the Amorite shall not yet be full until then.”

The Chazkuni [3] understands this last clause to be an answer to a question that Avraham might have asked: “Why will my offspring need to wait for four generations to inherit the Land? Why can’t they inherit the Land immediately?” The answer is “for the iniquity of the Amorite shall not yet be full until then.” Rashi [4] explains the meaning of this stipulation: 

for the iniquity of the Amorite shall not yet be full [enough] to cast them out of their land until that time, because Ha’Kadosh Baruch Hu does not punish a nation until its measure is full, as it is said, “according to her measure He contends with her” (Yeshayahu 27:8).

The Radak [5] elaborates: 

for the iniquity of the Amorite shall not yet be full until then – [this means that] the time for the punishment for the iniquity of the Amorite will not yet have arrived, for Hashem (blessed is He) prolongs His anger for the wicked, and there is a set time for everyone: there are some whom He punishes immediately, and others for whom He delays [punishment] for a long time – all in accordance with His wisdom. [In this pasuk] He tells [Avram]: “for the time of the Amorite’s [6] punishment has not yet been completed.”

Indeed, the Ramban [7] goes so far as to posit that this was one of Avraham’s concerns which prompted the Bris bein ha’Besarim in the first place. After initially being told by Hashem: “I am Hashem Who brought you out of Ur-Kasdim to give you this land to inherit it” (Bereishis 15:7), Avram asks: “My Lord, Hashem-Elokim, whereby shall I know that I am to inherit it?” (ibid. 15:8). It is impossible to say that Avram’s question stemmed from a lack of trust in Hashem, since we were told two pesukim earlier: “And he trust in Hashem, and He reckoned it to him as righteousness” (ibid. 15:6). What, then, was the basis of Avram’s question? Ramban answers: 

But Avraham wanted to know with a true knowledge that he would inherit it, and that his sin or the sin of his offspring wouldn’t cause [the promise to not be fulfilled], or perhaps the Canaanites would do teshuvah and [that which was written] would be fulfilled in them: “One moment I may speak concerning a nation or a kingdom, to destroy, demolish, or annihilate [it], but if that nation repents of its evil deed of which I had spoken, then I relent of the harm that I had planned to carry out against it” (Yirmiyahu 18:7).

In other words, Avram asked Hashem, “whereby shall I know that I am to inherit it?” because he was worried about three things: (1) his own sins would cause him to lose the merit by which Hashem’s promise would be fulfilled, (2) the sins of his offspring would cause them to lose the merit by which they would inherit the land, or (3) the Seven Canaanite nations currently occupying the land would do teshuvah, thereby making it impossible for Hashem to give the land to Avraham’s descendants, since it would be unjust to kick a righteous nation out of their land, even in order to give it to someone as deserving as Avraham! Ultimately, Hashem made the Bris Bein ha’Besarim to allay Avraham’s fears [8], but we see from the Ramban’s interpretation of Avraham’s concerns how powerful this principle of Divine justice is! 

The Ralbag invokes this Divine justice to explain why Bnei Yisrael were warned not to wage war with the children of Eisav, Moav, and Amon: 

For this reason you will find that the Torah warned [Bnei Yisrael] not to provoke war with the Children of Eisav, nor with the Children of Ammon and Moav, since He didn’t give them their land as an inheritance, because even though the members of these nations were wicked, their iniquity was not yet “full” [such that they deserved to be driven out of their land and deprived of their inheritance]. However, the iniquity of the Amorite was full, and it is for this reason that they dispossessed Sichon and Og [from their land].

In other words, although the pesukim made it seem that Hashem absolutely forbade Bnei Yisrael to take the lands of Eisav, Moav, and Ammon, the Ralbag learns that this was only because “their iniquity was not yet full.” The implication is that if their iniquity had been full, they would have suffered the same fate as the Amorites, despite having been given their land as an inheritance. 

All of this may seem like ancient history, but I believe that the principle of Divine justice reflected in these pesukim has a significant bearing on our present situation, if not in how we relate to the current non-Jewish occupants of the Land of Israel, than at least in how we view our God-given right to dispossess them. 

As I mentioned at the outset of this post, it is easy to feel that we, as the descendants of the Avos, have an absolute right to take our Land back from those who dwell there. But as we have seen, even after Hashem promised the Land to Avraham, He was still not willing to drive out Amorites and the other Canaanite nations immediately. Only when “their iniquity was full” would they deserve to be kicked out. Only at that point would we be right to claim what He gave us. To displace these nations before their iniquity is full would be unjust. 

Tishah b’Av is next week. We are deep within the period of time when we, as Jews, reflect on the fact that we were exiled from our Land by our enemies. Even today, when the State of Israel exists, we bemoan the fact that we are still in exile, insofar as our Land is occupied by the nations of the world, and Israel is not under Jewish sovereignty. It is easy for us to look at the current occupants of our home and feel that we’re just entitled to kick them out and reclaim what is ours, without considering our own merit or the injustice of driving out another nation. 

When we think about the complicated situation in Israel today, let us remember the two criteria required to take back our land: we must become righteous enough to deserve it, and those we dispossess from their homes must be wicked enough to deserve their fate. 

End Notes

[1] Rabbeinu Levi ben Gershom (Ralbag / Gersonides), Commentary on Sefer Devarim, Chapter 2: Toeles #13 

[2] In his actual commentary on Bereishis 15:16 the Ralbag translates “avon” as “punishment” rather than “iniquity,” but I’ve translated it as “iniquity” here to keep the terms consistent with the other meforshim I’ll be citing. 

[3] Rabbeinu Chezkia ben Manoach (Chazkuni), Commentary on Sefer Bereishis 15:16 

[4] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Bereishis 15:16 

[5] Rabbeinu David Kimchi (Radak), Commentary on Sefer Bereishis 15:16 

[6] Many of the meforshim, including the Radak, explain that what is said of the Amorite applies to the other six Canaanite Nations as well, and that the Amorite is singled out because they were the most powerful. 

[7] Rabbeinu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Bereishis 

[8] How, exactly, the Bris Bein ha’Besarim accomplished this is the subject of another article yet to be written.

Parashas Behaalosecha: Moshe's View of Miracles

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Artwork: Flamewake Phoenix, by Min Yum
This is NOT the type of bird-meat that Hashem would provide. 

Parashas Behaalosecha: Moshe's View of Miracles

Introduction

The episode in the wilderness known as Kivros ha'Taavah (the Graves of Desire) begins with Bnei Yisrael's craving for meat, instigated by the Erev Rav (Mixed Multitude):

The multitude that was among them cultivated a craving, and the Children of Israel also wept once more, and said: "Who will feed us meat? We remember the fish that we ate in Egypt free of charge: the cucumbers, melons, leeks, onions, and garlic. But now, our life is parched, there is nothing; we have nothing to anticipate but the mahn!" (Bamidbar 11:4-6)

Moshe Rabbeinu responds to their outcry in an uncharacteristically agitated manner:

Moshe said to Hashem: "Why have You done evil to Your servant? Why have I not found favor in Your eyes, that You place the burden of this entire people upon me? Did I conceive this entire people or did I give birth to it, that You say to me, 'Carry them in your bosom, as a nurse carries a suckling, to the Land that You swore to its forefathers'? Where shall I get meat to give to this entire people when they weep to me, saying, 'Give us meat that we may eat'? I alone cannot carry this entire nation, for it is too heavy for me! And if this is how You deal with me, then kill me now - if I have found favor in Your eyes - and let me not see my badness!" (ibid. 11:11-15)

Clearly there is a LOT to understand here. A full analysis of Moshe's reaction is beyond the scope of this blog post. I refer you to Rav Soloveitchik's shiur (available here in audio and here as a transcript). In this post I intend to focus only on Moshe's dialogue with Hashem regarding Bnei  Yisrael's demand for meat.

The Question

After instructing Moshe to gather 70 elders to help him bear the burden of leadership, Hashem tells Moshe how He intends to address Bnei Yisrael's demand for meat:

[Hashem said to Moshe:] "To the people you shall say: 'Prepare yourselves for tomorrow and you shall eat meat, for you have wept in the ears of Hashem, saying: Who will feed us meat? for it was better for us in Egypt! So Hashem will give you meat and you will eat. Not for one day shall you eat, nor for two days, nor for five days, nor for ten days, nor for twenty days. Until an entire month of days, until it comes out of your nose, and becomes nauseating to you, because you have rejected Hashem Who is in your midst, and you have wept before Him, saying: 'Why did we leave Egypt?'" (ibid. 11:18-20)

Hashem responds by telling Moshe to inform Bnei Yisrael that He will provide them with more meat than they can handle, as a way of rebuking them for their underlying desire to return to Egypt. One might expect Moshe to accept this without any problems. Instead, he bemoans the logistics of Hashem's plan:

Moshe said: "Six hundred thousand foot-soldiers are the people in whose midst I am, yet You say I shall give them meat, and they shall eat for a month of days?! Can sheep and cattle be slaughtered for them and suffice for them? Or if all the fish of the sea will be gathered for them, would it suffice for them?" (ibid. 11:21-22)

On the surface it seems as though Moshe doubts Hashem's ability to miraculously provide meat! This reading of Moshe's words is supported by Hashem response to Moshe's question:

Hashem said to Moshe: "Is the hand of Hashem limited? Now you will see whether My word comes to pass or not!" (ibid. 11:23)

Hashem then provides meat by causing the wind to blow quail from the sea: "A wind went forth from Hashem and blew quail from the sea and spread them over the camp, a day's journey this way and a day's journey that way, all around the camp, two cubits above the face of the earth" (ibid. 11:31-32).

This exchange between Moshe and Hashem is problematic. The pesukim make it sound as though Moshe doubted Hashem's ability to provide meat for Bnei Yisrael. Our question is: What was Moshe thinking? After all, this is Moshe Rabbeinu we're talking about - the greatest navi who ever existed, through whom Hashem performed the miraculous Ten Plagues, the splitting of the sea, the mahn in the Wilderness, and a number of other miracles and wonders. How could he express incredulity about Hashem's ability to perform this simple miracle of providing meat for the nation?

The Ran's Answer

The Ran [1] provides an eye-opening answer to this question in the eighth drashah of his Drashos ha'Ran. As is my custom, I will first present a translation of the relevant excerpt - with my own paragraph breaks for clarity - and then I will summarize and comment on each point. The Ran writes:

Hashem's desire and will is to maintain the natural order (minhago shel olam) as much as possible; nature (teva) is precious in His eyes, and He will only change it if there is an absolute necessity. 

It is because of this that Moshe said: "Can sheep and cattle be slaughtered for them and suffice for them? etc." for Moshe thought that Hashem would not generate a miracle and a wonder in order to fill their bellies with something that is not necessary. He was astonished and wondered how, by natural means, he would be able to provide enough meat for those people.

And since the natural order is precious in Hashem's eyes and He desires it, as we have written, then sometimes, when it becomes necessary for Him to do a miracle and a wonder, He will intermingle it with a natural phenomenon which will serve as a basis for that miracle - even though that natural phenomenon is not sufficient to bring about that miracle, but is merely a support for it.

An example of this what Elisha said to that woman from among the wives of the prophets' disciples: "[Elisha said:] 'Tell me: what do you have in the house?' and she said: 'Your maidservant has nothing in the house except for a jar of oil'" (Melachim II 4:2) and he responded to her: "Go, borrow vessels for yourself from the outside, from all your neighbors - empty vessels; do not be sparing" (ibid. 4:3). [Elisha then went on to miraculously fill all of the empty vessels with oil from that single original jar.]

There is no doubt that it would have been impossible within the laws of nature to produce that much oil from that jar - as impossible as if there were no oil there at all. Nevertheless, the navi's request was in line with Hashem's will that this miracle should have a natural basis to lean on. 

The Ran makes four points, which we will now summarize and briefly analyze.

Point #1: Nature is Precious in Hashem's Eyes

Truthfully, this point deserves its own blog post, since it has so many implications, and there is so much evidence to support it. Instead of writing my own thoughts about this, I will quote an excerpt from the introduction to a well-known essay written by my Rosh ha'Yeshiva:

Judaism, as seen through the eyes of the scholars of the Talmud, has its own unique religious orientation. While basing itself on a cataclysmic event – revelation, it does not look to miracles as the source of its intimate relationship with God. God's revelation at Sinai was a one-time occurrence never to be repeated. This is expressed in Deuteronomy 5:19, “a great voice which was not heard again.” In the mind of the Talmudic scholar God continuously reveals himself not through miracles but through the wisdom of his laws. These laws manifest themselves in Torah –the written and the oral law – and in nature. 

The Psalmist expresses this view most clearly. He speaks freely of the wonders of nature and the awe-inspiring universe as in Psalm 8:4, "When I look at the heavens, the work of Your fingers; the moon and stars which you have established". Psalm 104, dedicated to the wonders of nature, climaxes with the exclamation, "How many are Your works, O Lord! You have made them all with wisdom." Regarding the sheer intellectual joy one derives from studying Torah, he states, "The Torah of the Lord is perfect, restoring the soul, the testimony of the Lord is trustworthy, making wise the simple person. The precepts of the Lord are upright, rejoicing the heart, the commandment of the Lord is lucid, enlightening the eye. The statutes of the Torah are true; they are all in total harmony. They are more to be desired than gold, even fine gold, and they are sweeter than honey and the honeycomb." 

When speaking of man's search for God the Psalmist states: "The Lord, from heaven, looked down upon the children of man, to see if there were any man of understanding searching for God" (Psalms 14:2). Man discovers God only through understanding. Accordingly, the righteous are depicted as being constantly involved in this process of searching for and discovering God. "But only in the Torah of the Lord is his desire, and in His Torah he mediates day and night" (Psalms 1:2). Maimonides sharply criticizes those who consider themselves religious and search for God through the miraculous. "Say to a person who believes himself to be of the wise men of Israel that the Almighty sends His angel to enter the womb of a woman and to form there the fetus, he will be satisfied with the account; he will believe it and even find in it a description of the greatness of God's might and wisdom; although he believes that the angel consists of burning fire and is as big as a third part of the Universe, yet he considers it possible as a divine miracle. But tell him that God gave the seed a formative power which produces and shapes the limbs and he will turn away because he cannot comprehend the true greatness and power of bringing into existence forces active in a thing that cannot be perceived by the senses." 

While Judaism is based on a supernatural event, it is not oriented toward the supernatural. The essence of Judaism is not realized through religious fervor over the miraculous but through an appreciation of God's wisdom as revealed both in Torah and the natural world. A miracle, being a breach of God's law, does not contribute to this appreciation. This distinction is crucial since it gives Judaism its metaphysical uniqueness.

I believe that the view expressed by my Rosh ha'Yeshiva is what the Ran means when he says that nature is "precious in Hashem's eyes." He cannot mean that nature is "precious" to Hashem simply because He created it. This wouldn't warrant the word "precious," which implies that it is more valuable to Hashem (so to speak) than other things in His world. Rather, nature is "precious in Hashem's eyes" in that it provides the basis of man's relationship to Hashem - namely, the wisdom and beauty of the Divinely authored laws of nature. Nature is precious as a means of drawing closer to Hashem.

That, according to the Ran, is why Hashem is "reluctant" (so to speak) to do miracles, except when absolutely necessary. A miracle is a pgam (blemish) which mars the beauty of Hashem's wondrous laws of nature. 

Point #2: Conservation of Miracles

The Ran's second point is an explicit formulation of what I've heard some people refer to as "The Law of Conservation of Miracles." Hashem doesn't perform miracles gratuitously. Rather, He will only perform a miracle when it is "absolutely necessary." 

The Rambam [2] mentions an application of the Law of Conservation of Miracles in his discussion about nevuah (prophecy), emphasizing the point that all of Moshe's miracles were done out of practical necessity - not to establish his prophecy:

Israel did not believe in Moshe Rabbeinu because of the [miraculous] signs he performed, for one whose belief is based on miracles will have doubt in his heart, since it is possible that he did [these miracles] using illusions and trickery. Rather, all of the miracles he performed in the wilderness, he did out of necessity – not to bring a proof for his prophecy. He needed the Egyptians to be drowned – he split the sea and drowned them in it; we needed sustenance – he brought down the mahn; we were thirsty – he split the stone for them; the congregation of Korach denied him – he caused the earth to swallow them; and the same for all the other [miraculous] signs.

As a Chumash teacher I am often asked, "Why didn't Hashem solve such-and-such problem by miraculously doing such-and-such?" Although this question must be taken up on a case-by-case basis, the general answer can be boiled down to The Law of Conservation of Miracles: if a natural solution is possible, Hashem will not make recourse to miracles - and even when He does resort to miracles, He will minimize His intervention in the laws of nature as much as possible.

This is the basis of the Ran's answer to our question about Moshe's response to Hashem's proposed solution for the meat crisis ...

Point #3: Moshe's Response to the Meat Crisis

According to the Ran, Moshe's response ("Can sheep and cattle be slaughtered for them and suffice for them? etc.") did not stem from any disbelief in Hashem's ability to do miracles. Rather, Moshe was operating under the assumption that God wouldn't do a miracle in this particular case. He reasoned that Hashem wouldn't do a miracle since it wasn't absolutely necessary for Bnei Yisrael to eat meat. Therefore, he assumed that the solution to Bnei Yisrael's dissatisfaction would have to be found within the laws of nature, and that seemed to be an impossible task to him. 

(Indeed, the Chizkuni [3] learns that Moshe thought that the 70 elders were appointed to help him with all of the meat-slaughtering. Part of his question, "Can sheep and cattle be slaughtered for them and suffice for them?" was:  "How can 71 men slaughter enough meat for 600,000 men?")

According to the Ran, Hashem's response to Moshe ("Is the hand of Hashem limited?") was not intended to rebuke Moshe for thinking that the hand of Hashem is limited; rather, His response was intended to correct Moshe's mistaken assumption that the meat would be provided by his hand rather than Hashem's hand. The rhetorical formulation of Hashem's rebuke was intended to highlight Moshe's mistake about whose hand would provide the meat.

(Unfortunately, I do not know of any commentary by the Ran on the second part of Hashem's response: "Now you will see whether My word comes to pass or not!" which seems to imply that Moshe did have some doubt as to whether the word of Hashem would come to pass. Let me know if you find or think of anything on this remaining question!)

Point #4: Miracles Via Nature

The Ran's fourth and final point is related to his first point. Because nature is precious in Hashem's eyes, then even when it becomes necessary for Him to do a miracle, He will do it by using a natural phenomenon as a "support" in order to convey his "reluctance" (so to speak) to completely do away with nature. 

The examples of this principle are too numerous to recount here. I'll just mention a few:

• Hashem could have just miraculously protect Noach, his family, and the animals. Instead, He made Noach build an ark and gather a male and female of each species. Undoubtedly, this ALSO required miraculous intervention - but the miracle was done using nature as a "support."
• The flood, itself, is an example of this. Hashem could have instantaneously "zapped" all of the evildoers. Instead, He utilized a natural disaster of miraculous proportions.
• Hashem could have designed the Ten Plagues to be completely supernatural. Instead, He utilized natural phenomena and caused them to behave in unnatural ways.
• Hashem could have split the sea by causing the waters to levitate or miraculously move aside on their own. Instead, "Hashem moved the sea with a strong east wind all the night" (Shemos 14:21).

This principle answers many questions about why Hashem performed specific miracles in the manner that He did. As the Creator of the universe yesh me'ayin (ex nihilo), of course Hashem could do miracles in any way He desires - and yet, He opts to incorporate nature as much as possible into these miraculous interventions in order to convey to us how precious nature is in His eyes.

Concluding Thoughts

I think there is an important lesson we can learn by comparing the popular view of miracles to Moshe's view miracles, as explained by the Ran. The Rambam [4] articulates the popular view in his Maamar Techiyas ha'Meisim: 

I will explain to you that which brought me to this approach, and that is that our aim and the aim of every intelligent person among the select few is opposite to the aim of the masses of people. For the most cherished and beloved thing to the masses of Torah-observant people, because of their ignorance, is to consider the Torah and human intellect to be two opposite poles. Everything which is incomprehensible to the intellect they consider to be a miracle. They flee from explaining something as a natural phenomenon whether it pertains to something recorded in the past, or in regard to something which is discernible at the present time, or whether it relates to something which is written will happen in the future. We, on the other hand, strive to reconcile the Torah with human intellect and regard everything in its natural light wherever possible, unless it is self-evident therefrom that it is of miraculous connotation and cannot be interpreted at all; then we are forced to say it is a miracle.

The "masses of Torah-observant people" look for miracles everywhere. They are eager to posit a miracle whenever possible. In their eyes, the more "miraculous" the miracle is, the better. Many even believe that nature diminishes Hashem's greatness and detracts from our ability to relate to Him.

From Moshe Rabbeinu we see that the Torah encourages the opposite of this orientation towards miracles. Moshe didn't expect Hashem to do a miracle for him, even though it would have solved a lot of problems, since he knew that Hashem only does miracles when they are absolutely necessary. Moshe knew that even when Hashem does perform a miracle, He uses natural phenomena as a "support" in order to convey how "precious" nature is in His eyes. The reason for this is because nature exhibits the wisdom of the Creator, and is our greatest vehicle for relating to Him. As tempting as it might be to seek out the miraculous as a basis for our relationship to God, His preference is for us to seek Him by appreciating the wondrous wisdom of His natural law: "How great are Your works, Hashem! With wisdom You made them all; the earth is full of Your creations" (Tehilim 104:24).

Indeed, this is why the Torah presents us not only the historical account of the miracles that Hashem did, but also includes the information we need in order to learn how Hashem wants us to relate to His miracles. The challenge is to set aside our own preconceived notions, wishes, and fantasies about Divine intervention, and instead, to learn about the ways of Hashem from the words and teachings of Hashem in His Torah.

[1] Rabbeinu Nissim ben Reuven, Drashos ha'Ran #8
[2] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer ha'Mada, Hilchos Yesodei ha'Torah 8:1
[3] Rabbeinu Chezkiah ben Manoach, Commentary to Sefer Bamidbar 11:21-23
[4] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Treatise on the Resurrection of the Dead; see my post entitled On Interpreting "Miracle Stories" in the Talmud for a further exploration of this view